The Muslim World ISLAMIC VOICE, March 2009 5

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The Muslim World ISLAMIC VOICE, March 2009 6

AL-MADINA HAJ
2009 TOURS & TRAVELS 2009

Organisers of HAJ, UMRAH & ZIYARATH Tours

Regd. Tour Operator by Ministry of External Affair (Haj Cell) New Delhi,
The Ministry of Haj Saudi Arabia, Member of KSHOA Bangalore

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The Muslim World ISLAMIC VOICE, March 2009 7

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 Opinion ISLAMIC VOICE, March 2009 9
BY OMAR KHALIDI to deny other religions a distinctive identity and absorb

T
he world community has rightly regarded
Pakistan and Bangladesh as examples of
theocratic states practicing policies of harsh
discrimination against Hindus and other minorities. Sri
Lanka’s Singhala-centric policies have generated gross
discrimination against its Tamil citizens. Beyond India’s
South Asian neighbourhood, numerous Muslim states
such as Afghanistan and Saudi Arabia follow unjust
policies towards minorities of all kinds that are an affront
to civilized values everywhere and at all times. India in
contrast is seen as a shining example of a secular state.
With the Republic Day just gone by, it is time to ask: But
is India really a secular state? I do not think so. Political
secularism may be defined as the separation of religious
activities from those of the state, customarily referred to
as “the separation of church and state” in the west.
Secularism in theory then would mean that
religion and state cannot occupy the same
space. The state in its governmental
capacity does not promote any religion
or religious group, nor does it intervene
in religious affairs. It cannot even be
involved in interpretation or “reform”
of any religion much less favour one
over any other. This model of
secularism may be characterized as
maximum separation between state and
religion except on manifest grounds of
morality, health, and public order.
Theoretical formulation, interpretation,
and implementation of secularism have
varied in several countries. In Indian
context, the votaries of Hindutva equate
it with appeasement of minorities, thus
“pseudo-secularism.” Apologists of
Indian secularism call it “religious equi-
distance, not non-involvement,”
meaning that the Indian state is neutral
between religions and religious communities.
I demonstrate that in practice, Indian state actually
privileges Hinduism over other religions and religious
communities. The Indian state is in fact the defender of the
dharma for the following five reasons.
1: Constitutional Discrimination: Article 25 (2) of the
constitution calls for providing “social welfare and reform
and throwing open of Hindu religious institutions of public
character to all classes and sections of Hindus.” India’s
constitution does not define who or what is a Hindu, but it
defines followers of Buddhism, Jainism and Sikhism as
Hindus for purposes of Hindu temple entry. Article 25 (2)
(b) (Explanation II) states: “the reference to Hindus shall be
construed as including a reference to persons professing
the Sikh, Jain or Buddhist religion…” Isn’t this the concern
Why India is
not a
Secular State
India is seen as a shining example of
a secular state, but in reality the
Indian state actually privileges
Hinduism over other religions and
religious communities. The Indian
state is in fact the defender of the
dharma for at least five reasons.
of Brahmin establishment to allow or disallow whoever they
deem fit to enter a temple? Why should a secular state be
concerned with the social welfare of only one religion? The
motive of the constitution writers was obvious: to prevent
the conversion of Dalits to Christianity or Islam, to “reform”
Hinduism to make it palatable to the former untouchables.
The Hindu Marriage Act of 1955 applies to (a) any person
who is a Hindu by religion in any of its forms and
developments, including a Virashaiva, a Lingayat or follower
of the Brahmo, Prarthana or Arya Samaj; (b) to any person
who is a Buddhist, Jain or Sikh by religion, and (c) to any
person domiciled in the territories who is not a Muslim,
Christian, Parsi or Jew by religion.
In other words, legally there is no such thing as a
Buddhist, Jain, or Sikh marriage, which is another attempt
them in the Hindu fold. The Office of the Registrar General
that conducts the decennial census enumerates anyone
who is not a Christian, Muslim or Parsi as Hindu, most
particularly in tribal areas, in pursuance of a policy of Hindu
by default to inflate the religious majority. Article 290A of
the Constitution, which was added in 1956, provides for
Kerala state funds to be paid for the upkeep of Hindu temples
and shrines in the territories of former princely state of
Tranvancore. What state but a denominational one would
spend government funds to promote a particular religion.
2: Legislative Discrimination: Although freedom of
religion is granted under the constitution’s Article 25 (1), a
Congress government of Madhya Pradesh pioneered anti-
conversion legislation during the heyday of Nehru in 1954.
Since then as many as 7 state legislatures (Arunachal,
Chhattisgarh, Gujarat, Himachal, Orissa, Rajasthan and
Tripura) have passed laws severely restricting conversion
from Hinduism to other religions while facilitating
conversion to Hinduism. In 1982, when a few hundred Dalits
embraced Islam in Meenakshipuram, the central government
took measures to curb conversions. No less than Indira
Gandhi characterized conversions as a
threat to national security. Christian
missions and churches have been under
attack since decades, often with state
complicity as demonstrated in August-
September 2008 in Orissa and Karnataka.
Hundreds of mosques are in illegal
possession nationwide including in New
Delhi, where scores are occupied by the
central government. It was a Congress
government that first locked up the Babri
Mosque in 1949 by court order effectively
converting it into a Hindu temple. What
began under Nehru was successfully
completed by Narasimha Rao in 1992
through the Mosque’s destruction under
the very nose of army, paramilitary and
police. It is ironic that the Indian state is ready to deploy
army to flush out Sikh insurgents from Golden Temple and
Muslim rebels from Charar-i Sharif, but not protect Babri
Mosque from the Hindu mobs’ jack hammers. The states of
Gujarat and UP spent government funds to rebuild the
Somanatha Temple around the same time when Babri
Mosque was locked up. It was President Rajendra Prasad
who inaugurated the rebuilt temple in 1951 amidst official
fanfare.
3: Employment Discrimination:Article 16 (2) of the
constitution prohibits discrimination in public
employment on religious grounds. Yet there are
numerous examples of outright discrimination. Per
Presidential orders of 1950 and 1956 the beneficiaries of
Cont. on page 14

Registered Tour by Ministry of External Affairs, Haj Cell (New Delhi) & Ministry of Haj (Saudi Arabia) & Member of AIHUTOA, Mumbai.
The Most Trustworthy Organisation of HAJ, UMRA & ZIARATH Tours, rendering its sincere service to Hajis since 1987.
By the Grace of Almighty Allah we have successfully completed our Haj 2008 programme.
Alhamdulillah, we are grateful and thankful for all our Hajis who accompanied and performed Haj with us.
We are also thankful for their kind support and co-oporation which enabled us to serve Hajis better.
Booking started for Summer Umrah 2009, Insha Allah Packages will be in the month of April, May 2009.
Also Booking started for Ramzan Umrah & Hajj 2009. Only limited seats available. Insha Allah Ramzan Umrah Departure will be on
22 nd August 2009 and Hajj 2009 Departure will be on 21 st October 2009
For others details & further information please contact:
No. 1/12, Naaz Complex, 3rd Cross, N.R. Road, Bangalore - 560 002. Ph.(O): 22227497, 22229097, 22229197, 41224497 Fax: 22234182.
Mob : 98440 98497, 94483 78616, 99455 98497. Email: syedina@rediffmail.com / syedinatour@yahoo.com Website: www.syedina.com
 Editorial LETTERS ISLAMIC VOICE, March 2009 10
The Importance of Intra- Bouquets and Brickbats
No Respite to West Bengal
Muslim Dialogue Raw an Senas
Rawan Madrasas

H
istorically, there have been few efforts among Muslims In the speech that Pramod It is heartening to note, from
to address and reform the ways in which the different Muthalik delivered at Udupi on your Feb 2009 issue, that
Muslim sects, particularly Shias and Sunnis, consider 17 January, 2009, he referred to Madrasas in west Bengal are
and relate to each other. In part, this is because the tradition of the Malegaon blasts as just a catering to the educational
ijtihad has been largely lost and Islamic thought has fallen prey to curtain raiser. He notoriously requirements of even non
stagnation and rigid taqlid or blind conformity to past precedent. called out to Hindus to become Muslims. It is well known that
Had Muslim scholars cared to revisit much of their inherited militants, he brazenly urged madrasas are the most
intellectual tradition, we would have been spared some of the horrors Hindu women to give up the impoverished of all educational
of intra-Muslim, particularly Shia-Sunni, rivalries and conflicts that cooking ladle in favour of a institutions in India. They offer
have, over the centuries, taken a terrible toll. bomb. The speech reminded me low cost education, the
In its origins, the Shia-Sunni split was a product of a particular of the article of Bal Thackeray beneficiaries of which will
political context and a particular political conflict, which should have that urged Hindus to become therefore be the underprivileged
been addressed and solved. However, this did not happen, and these suicide bombers. If stringent of the society. In the current
differences were magnified by taking on a religious colour. No serious actions are not taken even this scenario wherein Indian
efforts were made to reduce or to put an end to these differences. time, such demagogues will Muslims try to thrive on
Today, a fairly large number of socially conscious Shias and continue to lead ingenuous pleading, be it for subsidies,
Sunnis are seriously interested in promoting Shia-Sunni dialogue masses astray. If terrorism has reservations or dole outs, the
and understanding. It must be admitted that Shia leaders are taking to be exterminated root and broadmindedness and the
much more interest in this regard than their Sunni counterparts. The branch, such Rawan Senas need generosity of the Bengal
Iranian Government has even set up a special organization, called to be identified that are carrying Madrasas is indeed exemplary.
Al-Majma al-Alami Li’t Taqrib Bayn al-Mazahib al-Islamiya, for out their agendas in the name They have shown that
precisely this purpose, something that no government of any Sunni of Rama. Rawans like Muthalik generosity need not be a
country has done. and Bal Thackeray and others prerogative of rich alone. This
The only sensible and proper way to approach the question of must be put behind the bars bigheartedness is akin to
Shia-Sunni relations and to seek to improve them is through dialogue. because no cost is dearer than “Sakhawat-e-nafs” in Sufi
Such dialogue must be predicated on both groups working with the peace and security of the parlance. A little deeper analysis
each other on issues on which both of them are agreed, and on nation itself. will show that such harmony
searching for points for discussion and exchange with regard to Khan Yasir between majority and the
issues on which they differ. Shia-Sunni dialogue, it must be New Delhi. minority communities has been
recognized, is indispensable for the project of wider Muslim unity, yasiratiq@gmail.com possible because of the common
solidarity and ecumenism. Through this sort of dialogue both groups medium of instructions, since in
can benefit and learn from each other. And yet, throughout the
Azan is not west Bengal the Lingua Franca
centuries, this work of dialogue has been almost wholly neglected. ‘Disturbance’ of all religious groups is Bengali.
It is necessary, therefore, to take up Shia-Sunni dialogue not just as This is with reference to the Perhaps Kerala is another state
a political necessity but also as a religious imperative. Both Shias article, ‘ Manual for social from where we can hear of such
and Sunnis believe in the same Quran, which exhorts believers to harmony for Muslims, ‘ in the enlightened Madrasas. In the
hold fast to the rope of God and not to split into sects. It is precisely December 2008 issue of Islamic rest of country where the
because the issue of Shia-Sunni dialogue has not been seriously Voice. There are few good Madrasas are Urdu-centric we
taken up by the Shia and Sunni religious leadership that imperialist points in this. But the advise will perpetually remain isolated.
forces inimical to Muslims and Islam have taken, and continue to given on Azan and Qurbani is An easy way forward will be if
take, advantage of these sectarian differences to weaken both of pathetic, How can Mr Siraj even the Urdu based madrasas start
them. It is intriguing in this regard to note that while today various think of these things? Has the English medium sections atleast
Islamic groups are talking so much about inter-religious dialogue— writer turned a deaf ear to the to cater to 10-20% of their
something that, of course, is very welcome—they continue to religious hymns of Hindus and students. It is not difficult to set
completely ignore the pressing need for intra-Muslim sectarian the church bells which goes on up English version of “dars-e
dialogue, such as between Sunnis and Shias and between the in the morning? Azan is a call nizami” and its related modules
different sect-like groups among the Sunnis. for prayer and by no means, it is as long as we have scholarly
It is urgent that socially conscious Shia and Sunni ulema seriously a disturbance or nuisance. If linguists like Yogender Sikand
take up the issue of Shia-Sunni dialogue. In this they must be inspired Muslims begin to do this, the amongst us.
by a genuine concern for the other. They must seek to understand day will come when the Dr A Ahmed
each other. They must desist from heated polemics. They must also mosques will shut down Bangalore
stop thinking that dialogue can only happen when the supposedly because of our careless attitude
rival party gives up the views that the other party does not agree and ideas to please other
with. Obviously, no dialogue can at all happen if this is the case. It people.
is also imperative that Shias and Sunnis refrain from promoting hate- About cows, the price of
driven propaganda against each other. Instead of seeking to discuss beef has gone up because of
their differences in a serious and academic manner, often these are consumption from all other
brought out into the streets by rabble-rousers who have a vested communities and the leather
interest in stirring Shia-Sunni strife. This is precisely what has export by which the
transformed Pakistan into a living hell of sectarian hatred and war. government gets good revenue
Such elements must be sought to be socially ostracized and is generated from this skin.
marginalized. Without killing the animal you
While talking about Shia-Sunni ecumenism, one must also raise cannot make leather .
the question about the possibility of Sunnis accepting the Shia Jafari I request the writer to gain
school of Islamic jurisprudence or fiqh as a legitimate one, a fifth knowledge about all things
school in addition to the existing four schools followed by most before writing about them.
Sunnis. The Jamia Al-Azhar, one of the largest and most influential Syed Nooruddin Ahmed
madrasas in the Sunni world, recognizes the Jafari school, in addition Mysore
to the Ibadi and Zaidi schools, as legitimately Islamic. Half a century arsh1226@yahoo.com
or so ago, Shaikh Mahmud Shaltut, rector of Al-Azhar, had even
 Community Round Up
BJP leader Katiyar to visit
Darul Uloom
Faizabad: BJP national general secretary Vinay Katiyar, who had
demanded a ban on Darul Uloom Deoband, will soon visit the
seminary and address ulemas. The MP said he has received an
invitation from Darul Uloom, which he had, earlier last month, alleged
of having contacts with Pakistan-based terrorists organisations.
Singing a different tune, Katiyar said there is no question of banning
this “world-famed Islamic centre”.
“We should be proud that we have Deoband like Islamic centre
in India which gives religious direction to rest of the world,” Katiyar
said. He claimed his earlier remarks on the seminary were guided by
the report of the Second Administrative Reforms Committee, headed
by Congress leader Veerappa Moily which “blamed this Islamic
seminary of having contacts with terrorists organisations”. “It is
not me but the Congress which is saying that Darul Uloom had links
with terrorists organisations,” Katiyar told the media. “Now the Centre
is left with only two options. First if this report is correct it must take
action and ban the institution. If the report is wrong, Congress should
immediately seek apology from the Muslim community and sack Moily
and others involved in preparing the report,” he said. ■
Islam not against yoga
Deoband: Clerics at the highly revered seminary in Deoband town
in Uttar Pradesh said that yoga
was fine as long as no non-
Islamic religious rituals were
involved. “Islam does not
prohibit anyone from practising
yoga or any other kind of
physical exercise. Only thing is
that with what belief you are
doing it? If you are doing it for
health reasons, there is
absolutely no problem in
practising yoga or any other exercise,” said Qari Usman, an expert
on Hadith at Darul Uloom. “In fact the Prophet had laid stress on
people leading a healthy life. Historically there have been traditions
of different kinds of exercises in Muslim civilizations,” added Usman,
also a former pro-vice chancellor of the seminary that attracts
thousands of students. Yoga guru Swami Ramdev has suggested
that non-Hindus can chant Allah in place of Om while doing yoga.
Qari Usman reacted to this: “Exercises are done for physical fitness,
why include religious mantras?” Indonesia’s Ulema Council also
known as MUI issued a ‘fatwa’ asking Muslims to stop practising
yoga saying it included chanting of Hindu mantras. The Indonesian
fatwa follows a similar ban imposed by Malaysia’s top Islamic body
in November, 2008. ■
Sadhus of Ayodhya and Legislators of Sindh
Assembly join for Peace
Hundreds of Sadhus in Ayodhya lead by
Mahant Bhavnaath Das, chief of the Hanumangarhi
temple and ministers and legislators from the
government and opposition parties in the Sindh
Legislative Assembly in Karachi, Pakistan became
one in signing the Joint Petition against terrorism
and war. This Joint Signature Campaign by
Citizens of India and Pakistan against terrorism,
war posturing and to promote cooperation and
peace between India and Pakistan was launched
on 9th January 2009 simultaneously from 22
cities in India and 17 cities in Pakistan. Civil
society organisations in both the countries are
facilitating the Signature Campaign in hundreds
of cities, towns and villages of India and
Pakistan. Many prominent personalities,
members of Parliament, editors of newspapers,
Child Welfare Award for Mukkam Orphanage
BY A STAFF WRITER
New Delhi / Calicut: The Mukkam Muslim
Orphanage (MMO) Committee has been given the
National Award of Excellence in the field of Child
Welfare for the year 2007-2008. The Award was
presented to V. E. Moyi Haji, General Secretary of
the MMO on February in New Delhi by Ms. Sonia
Gandhi, chairperson of the United Progressive
alliance government at a function held under the
aegis of the Ministry of Women and Child
Development. The award carries Rs. 3 lakh and a
ISLAMIC VOICE, March 2009 11
academicians, artists, scientists, social activists
and others have endorsed the Petition that
demands that both the governments of Pakistan
and India should practise zero tolerance for
religious extremism and terrorism, take
appropriate actions to root out terror groups, set
up joint action and investigation mechanism,
desist from war posturing, address all issues
through dialogue and cooperation, and follow all
conventions of UN and SAARC against terrorism
and for cooperation. The Petition also appeals
to the media of both countries to propagate and
strengthen positive attitudes for the resolution of
all outstanding problems in the region. If you want
to endorse as an individual, then sign and endorse
the Petition online by clicking: www.
petitiononline.com/indopak/petition.html ■
certificate. This is the second time the Orphanage
has been adjudged the winner of the Child Welfare
Award. It came their way in 1982 earlier.
The Mukkam Muslim Orphanage is located at
Mukkam, 30 kms from Calicut, and has 1,100 inmates,
427 boys and 685 girls. It was set up in 1956 with 22
orphans. The MMO today runs nearly half a dozen
schools, a degree college, a couple of mosques, an
Islamic cultural centre, an Industrial Training school
and a working women’s hostel. More information
could be had from: www.mmomukkam.org ■

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............. For after all Kenmore means More Knowledge............. K To provide the students with a Home Away From Home.
Prospectus and application forms are available at the school office between Lkg. To Std 7 - Co-education
9:30 a.m & 1:00 p.m - Monday to Saturday Std. 8, 9 & 10 - only Girls
Community Round Up ISLAMIC VOICE, March 2009 12
Crescent Engineering College, Chennai is now
B. S. Abdur Rahman University
BY A STAFF WRITER The B.S. Abdur Rahman Institute of Science
Chennai: The B. S. Abdur Rahman Crescent and Technology has initiated the process of its
Engineering College here has been conferred the disaffiliation from the Anna University of
status of deemed university by the Technology following the
HRD Ministry on the conferment of the deemed University
recommendation of the University status.
Grants Commission. It is the first According to a spokesman from
Muslim minority institution to be the BSA institutions in Chennai, the
conferred the status of a university permission was received on
in the state of Tamil Nadu. It will be December 16, 2008. The University
henceforth known as B. S. Abdur has signed an MoU for tie-up with
Rahman University. The Crescent the Columbia University in the
Engineering College will be United States.
rechristened as B. S. Abdur Rahman The Crescent Engineering
Institute of Science and Technology. College was set up in 1984 at
Mr. P. Kanniappan, former vice chancellor of Vandaloor in Chennai by business tycoon B.S.
the Alagappa University, Karaikudi has been Abdur Rahman. It was later named as B.S. Abdur
appointed the first vice chancellor of the University. Rahman Crescent Engineering College. The group
He will hold the post for three years. He is a also runs Crescent Residential Schools and several
professor of mathematics. other institutions. ■

Best Export NOOR ALLAH PRODUCTIONS

Award for
Hind Agro
Industries
BY A STAFF WRITER
New Delhi: The Hind Agro
Industries has bagged the Best
Export Oriented Unit award for
the fifth consecutive year.
Hind exports processed meat
to 45 different countries of the
world especially in Africa,
Europe and Russia. The Best
Export Award was presented
by the Union Minister for
Commerce Mr. Kamalnath on
February 4 in Delhi to
managing director of the
Industries Mr. Sirajuddin
Qureshi. Hind exported meat
and its products worth Rs. 500
crore during 2006-2007. The
exports help nearly 1.75 lakh
livestock farmers in Uttar
Pradesh. It has set up an ultra
modern meat processing plant
in Aligarh. The meat is
Furniture Designers - Interior Decorators
certified ‘Halal’ by authentic
clerics at the plant after due
inspection. ■
Two Days of Awareness and Awake ness
Towards the journey of your life from Islamic perspective by
DA’EE AHMED MOAIT
A MESSAGE HAS TO BE HEARD THE CALL TO THE
TRUTH! THE CALL OF ISLAM
WE INVITE YOU!
FOR ALL THOSE WHO FEEL IT’S A TIME FOR CHANGE,
“INSIDE-OUT”
We also request you to invite brothers and sisters of other faiths. All
the Talks & Seminars are absolutely FREE for people of all faith.
Saturday, 14th Feb 2009
Harmony, Happiness & Success 10.30 AM – 9.00 PM
Sunday, 15th Feb 2009
Faith, Religion, Character, Manner v/s Diseases of Heart
And its impact on society from Islamic perspective
10.30 AM – 9.00 PM
Venue Details
Dr. B R Ambedkar Bhavan Auditorium
Millers Road, Vasanthnagar, Bangalore
[Land Marks] Near Shivajinagar Cantonment Railway Station
Next to Mahaveer Jain Hospital
Register your names and help us make appropriate arrangements &
reserve your seats.
We highly recommend you to REGISTER with us for the
convenience of all and those who register with have priority of sitting.
For Discipline & Co ordination. Email: register4seats@yahoo.in
Important Note:
a) Please do not bring children under the age of 7, for the benefit of all and for the
justice and mercy for the young.
b) People who come in late will not be allowed to attend the ongoing session; you
will have to wait for the next session to commence.
[Session I: 10 30 AM-1:00; Session II: 2:45 PM – 5:00 PM; Session III: 7:00 – 9:00 PM]
To know more about Da’ee Ahmed Moait Please visit our website http:/
/www.noorallahproductions.com / www.noora1.com
May Peace be on you!
A REMINDER FOR THOSE WHO BENEFIT FROM REMINDERS…
DON’T MISS IT!
Community Round Up ISLAMIC VOICE, March 2009 13

Proposed “YATHEEM KHANA” at GULSHAN-E-SAYEED

○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○
Darul Uloom Sayeediya,
Kaval Byrasandra, Bangalore - 32
Urdu / English Monthly
Darul Uloom Sayeediya Trust has proposed to is a thought provoking magazine
establish a Yatheem Khana in its new extension being published to promote Islamic
building being constructed at the site opposite teachings. It is a magazine for the young
its Madrasa, in its unique effort to help orphan
children of our community with free boarding, and old which every Muslim household
lodging and education. Rooms are being needs today to retain its link with the
constructed and donors are requested to assist. religion.
Construction of one room costs 1.5 lakhs. Please
contribute in your name or in the names of your Please subscribe with Rs.300/-
deceased relatives for one or more rooms as for one year (or more ) and assist us in
SAWAB-E-JARIA. Names of the donors will be this service of spreading Islamic teachings.
displayed on the particular rooms built with their
assistance. Date of inauguration will be Cheques or drafts may please be drawn in
announced shortly. . For further details please favour of “GULSHAN-E-SAYEED”.
contact. Moulana Syed Abdur Rahim Sayeed
Moulana Syed Abdur Rahim Sayeed Rashadi, Rashadi, Editor, Gulshan-e-Sayeed, Darul
Darul Uloom Sayeediya, Sayeed Nagar,
Kaval Byrasandra, Bangalore - 560032. Uloom Sayeediya, Kaval Byrasandra,
Mob: 9845177695 Bangalore -32 Mob.98451 77695
 Community Round Up
Free Online Health Consultation
For all types of diseases and health counseling by Unani Herbal way
Dr. Syed M.M. Ameen (BUMS (OSM), MD (Herbal Med), Ph.D. (Med), MNSA (IND)
S.K’s Herbal Medical Hospital & Research Centre,
36, J.J.K. Road, Chennai - 14, India
Phone: ++91-44-28481344 Email: drameen@vsnl.net
Subscribe to ‘Herbal Unani Med’ a
Monthly English Health Magazine Annual Sub Rs. 180
ISLAMIC VOICE, March 2009 14
Why India is not a Secular State
Cont. from page 9
Scheduled Castes’ reservation can only be Hindus, Sikhs and
Buddhists but not Christians and Muslims. If an SC changes religion
after obtaining employment or admission to school, he or she must
forfeit job and withdraw from school as has happened in numerous
instances. But if the SC reverts to Hinduism, he or she can resume his/
her status as an SC as courts have ruled.
Discrimination in Army: Right after 1947, Kashmir’s predominantly
Hindu army was absorbed in the national army; whereas Hyderabad’s
largely Muslim army was disbanded, rendering nearly 20,000 jobless.
The Indian army’s infantry regiments are still based on religion (Sikh
regiments), or ethnicity (Gorkha) or caste (Rajput) or region (Garhwal) in
which members of other faiths, ethnicities, and regions are barred. While
a bearded Sikh may become chief of the army staff as did Gen. J.J. Singh,
a Muslim may not sport beard in any of the armed forces. Only Jhatka is
served in army messes and langers forcing Muslims to become
vegetarians. A Hanuman temple greets visitors upon entering virtually
every cantonment in the nation, hinting non-Hindus that they don’t
belong there. In their public addresses to the soldiers and officers, at
least two army chiefs—Generals B.C. Joshi and Shankar Roy
Chowdhury—have used references to Hindu scriptures to the exclusion
of the Quran and the Bible.
4: Cultural Discrimination: There are numerous examples where Hindu
culture is conflated with Indian culture. The ban on cow slaughter
deprived thousands of butchers their livelihood even as it stole millions
of poor their only source of inexpensive protein. Cow may be sacred to
the upper castes, but not so to the Christians, Dalits, and Muslims.
Food taboos of some higher castes do not end at beef. Beyond beef,
eggs may not be sold publicly by court order as it offends some caste
sensibilities. Nor can school children bring food of their choice if it
offends Hindus. Official functions of the government whether at the
central or state levels often commence with Hindu ceremonies of lighting
lamps, breaking coconuts, and recitation of slokas. There is no
disapproval to the fact that functions of central and state ministries of
education begin with Sarasvati vandana . In September 1993, Air India
took delivery of a Boeing 747 in Seattle, Washington where the
Ramakrishna Mission performed a puja invoking Lord Ganesha.
Ministers lay foundation stones of government buildings preceded by
bhoomi puja ceremony as if the state belongs only to Hindus. In
Vishakhapatnam, I witnessed a ship launch amid saffron-robed, ashen
faced sadhus singing bhajans, a function nearly mistaken as a Hindu
festival. In a trip to the United States in 1984, AP Chief Minister N.T.
Ramarao found nothing objectionable in spending government funds
for distributing medallions with Sri Venkateshwara’s image among
potential investors in his state. A large stone image of a reclining Vishnu
located at the entrance to the IGP’s headquarters in Bangalore is more
fitting for a temple than a secular state’s police building. Almost every
police thana in West Bengal has a Kali temple, none has a mosque in a
state with nearly 30 percent Muslim population. Muslim police trainees
in Andhra Pradesh, school children in Gujarat, Maharashtra and
numerous other states have been forced to perform Surya namaskar
against their will. Government school texts in Hindi and regional
languages assume all pupils to be Hindu as the contents are soaked
with idioms, phrases, signs, symbols, and icons of Hinduism to the
exclusion of material from other religions and cultures. Textbooks of
history and social studies are replete with gross distortions of Indian
history of all eras, ancient, medieval and modern, in which Muslims and
Christians are invariably the villains, traitors and foreigners. Until the
advent of television in the 1980s, All India Radio was the main source of
information and entertainment to middle classes. The government-
controlled AIR began its programs with Vande Mataram, Mangala dhwani,
Vandana, and Hindu lyrics. Rarely did AIR broadcast anything pertaining
to Christian or Muslim cultures. Like the AIR, during its heyday, seldom
does Door Darshan show any serials of Muslim or Christian character.
When it broadcasted serials of historical or literary figures—Tipu Sultan,
Ghalib—they were caricatured into modern stock characters stripped of
their distinctive cultural identity.
5: Religious Pogroms: Finally no modern, secular democracy other
than India experienced multiple, state-sponsored pogroms—that of Sikhs
in 1984 and of Muslims in 2002. In both instances, the highest in the
Executive branch of the government justified the pogroms: Rajiv Gandhi
when his mother was murdered; and Narendra Modi when the train
burnt in Godhra. For all these five reasons, India is not a secular state. It
is in fact the defender of Hindu dharma. ■
Muslim perspectives
BY M. A. SIRAJ
T
he Aligarh Muslim
University (AMU)
will be setting up five
campuses in various regions of
the country. These would come
up at Bhopal, Calicut, Katihar
(Bihar), Pune, and Murshidabad
(West Bengal). The Human
Resource Ministry of the Union
government has sanctioned
permission for the five regional
extension centres in order to
cater to the education of the
Muslim minority. It has
earmarked a sum of Rs. 4,000
crore for the new campuses
during the 11th five-year plan. The
AMU is a Central University as
per its constitution and elects a
Vice Chancellor every five years
through its Court, a Independence. Its campus on the
representative body of
prominent Muslims and its
alumni.
The University now sees
itself as a catalyst in promoting
education among the Muslim
minority. The University was so
far mainly admitting students
from educationally backward
states like Uttar Pradesh and
Bihar. This was owing
particularly to its geographical
location in Aligarh. But under its
new role, it has set up admission
centres in Kolkata, Calicut,
Bhopal and Pune and will be
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AMU to have 5 Campuses
adding Lucknow and Hyderabad
from the 2009 academic session.
The current Vice Chancellor Dr.
Abdul Azis has initiated several
measures to enforce strict
discipline in the campus which
saw some unruly incidents in
recent years. He is casting the
net wide to recruit better talents
and the University has begun
advertising vacancies for
teachers in non-Urdu and non-
English media too.
The MAO College was
upgraded into the Aligarh
Muslim University in 1921 and
became a Central University after
northern side of the city of
Aligarh has now 22 faculties,
several institutes of higher
learning and several edifices
reflecting the Islamic architecture
of India. Around one-third of the
total 30,000 students are non-
Muslims. The University has
produced luminaries such as
singer Talat Mahmood, film
dialogue writer Dr. Rahi Masoom
Raza, song writer Shaharyar,
writer Qurratulain Hyder,
Historian Irfan Habib,
Geographer Mohammed Shafi
and zoologist Shamim Jairajpuri,
Dr. Manzoor Alam, to name a few.
AMU’s history department has
won universal laurels while its
engineering college is all likely
to be given an IIT status shortly.
Advent of Vice Chancellor
Dr. Abdul Azis, a Keralite raised
a few heckles in the academic
community. A disciplinarian Dr.
Azis has enforced a strict code
of discipline for teachers to
remain on their seats between 8
am and 4 pm. University estates
are being streamlined and land
mafia is being weeded out. Files
are cleared speedily. No
condonation of lack of
attendance for students too has
bruised a few egos. Last year,
some goons set aflame the Vice
Chancellor’s lodge.
Dr. Azis, who was previously
Vice Chancellor of Cochin
University is a marine biologist
holding a Ph.D and D.Sc in
Aquatic Biology. At the helms in
Aligarh for the last 21 months,
he is the first non-Urdu speaking
VC of the University. He spoke
to Maqbool Ahmed Siraj.
Excerpts:
Q: How do you look atAMU’s
standing among academic
institutions today?
A: The Aligarh Muslim
University enjoys a fairly good
standing among the universities
in the nation. It is on 9th position
among 300 Indian universities in
matters of research publications.
The AMU’s engineering college
figures on 7 th position for
funding during 10th Plan by Prof.
ISLAMIC VOICE, March 2009
Joshi and has been
recommended for upgradation
on par with the IITs. PURSE, a
rating of centres for excellence
in science and technology, has
recognized our engineering
college too as a centre of
excellence. Our History
Department is recognized as the
most prestigious centre of
excellence in the country since
1968. Even Arabic Department is
considered a centre of excellence.
Q: AMU seems to have
developed an ambitious plan to
expand beyond its campus?
Would it be in conformity with
its Constitution which makes it
a residential and Central
University?
A: The AMU stands out
among central universities. The
AMU Act recognises that it was
established by Muslims of India
and it carries a minority character
along with secular character. The
AMU Act as amended in 1981
reshaped its jurisdiction under
clause 5(2)C which makes it
mandatory for the University to
promote educational and cultural
advancement of Muslims in
India. It could not be taken up
during all these years. Now this
historic initiative is being taken
up. We will set up five extension
centres in Calicut, Pune, Katihar
(Bihar), Murshidabad (West
Bengal) and Bhopal.
Q: Education being
generally looked after by the
State Governments and Muslim
educational backwardness
15
owing itself to deficiency at the
primary level, do you think the
AMU would be able to make a
difference to the lot of school
education?
A: The AMU, Banares Hindu
University and the Jamia Millia
Islamiah at Delhi are the only
Central Universities in the
country that are allowed to run
schools. At least one-third of the
students in the AMU currently
study under eight high schools
being run in Aligarh. The model
will be replicated in all five
extension centres. This will
address the issue to some extent.
But we may be able to run
teachers’ training programme for
Urdu medium schools at the
extension centres.
Q: Any initiative to upgrade
the general academic standards
and environment of the
University?
A: Several measures have
been taken recently. I have placed
an academic rejuvenation agenda
to guide 500 doctorates. Under
this, 500 theses have to be
submitted every year. This year
we could produce 320.
Classroom attendance has been
enhanced to 75 per cent as
condition for appearance in
exams. Every teacher is being
asked to produce at least one
research paper. Nearly 1,000
papers have been submitted this
year by teachers. 500 teachers will
be required to bring research
projects each worth Rs. 20 lakh
every year from overseas. We
have signed MoUs with
universities like Georgia, Georgia
Tech, Wisconsin, Youngstown
Town University and several
others. A diploma course is being
introduced on Islamic Banking
and Finance from next year.■
 Clippings from Urdu Media ISLAMIC VOICE, March 2009 16

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 Issues
Saving Islam from its Self-Styled Saviours
BY MAULANA WARIS MAZHARI
F
or almost two decades
now, self-styled
jihadist outfits based
in Pakistan have been engaged
in a war against India in Kashmir.
This war of theirs has no
sanction in Islam, which does not
allow for proxy war, and that too
one declared by non-state
actors. It is an explicit violation
of all Islamic principles. These
outfits, which have considerable
support inside Pakistan, see the
conflict between India and
Pakistan over Kashmir as a
religious struggle, and they
wrongly describe it as a jihad.
They regard their role in Kashmir
as but the first step in a grand,
though completely fanciful, plan
to annex India into Pakistan and
convert it into what they style
as dar- ul-islam, the Abode of
Islam. But what they finally
dream of establishing, or so they
boast, is Muslim hegemony
throughout the entire world.
I have used the term
‘hegemony’ here deliberately, for
radical Muslim groups in
Pakistan and in the Arab world
have been indelibly influenced
and shaped by the hegemonic
designs of European colonialism
in the past and Western
imperialism today, and, in some
senses, are a reaction to this
hegemonic project. They seek to
counter Western political
supremacy and replace it by what
they conceive of as Islamic
political supremacy. In my view,
this approach is in sharp contra-
distinction to Islamic teachings.
Today, as the case of the
Pakistani self-styled jihadists so
tragically illustrates, many of
those who claim to be struggling
in the cause of Islam themselves
work against Islamic teachings
by deliberately or otherwise
misinterpreting them. This is the
case with their misuse of the term
jihad in the context of Kashmir
in order to win mass support for
themselves. The dispute
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It is imperative, and extremely urgent for Muslim
scholars, to take strict notice of, and stridently oppose
the radical self-styled jihadists, who are distorting and
misunderstanding Islamic teachings, following in the
footsteps of the Khawarij of the past and spreading death
and destruction in the name of Islam.
between India and Pakistan over
Kashmir has been lingering for
more than half a century. A major
hurdle in the resolution of this
conflict is the self-styled
jihadists based in Pakistan, who
insist that the conflict over
Kashmir is an Islamic jihad and
that, therefore, war is the only
solution. They claim that
participation in this so-called
jihad has become a duty binding
on all Muslims, and some of
them, most prominently the
dreaded Lashkar-e Tayyeba,
even go so far as to claim that
the war in Kashmir is nothing but
the ghazwat ul-hind, the ‘war
against India’ which is
mentioned in a saying attributed
to the Prophet Muhammad. By
this they want to suggest that
waging war against India is an
Islamic duty, something
prophesied by the Prophet
Muhammad himself.
What is the actual meaning
and implication of the statement
attributed to the Prophet
regarding the ghazwat ul-hind,
which the Pakistan-based self-
styled jihadists regularly refer to,
and grossly misinterpret, in order
to whip up anti-Indian
sentiments and seek what they
wrongly claim is Islamic sanction
for their deadly terror attacks
against India, in Kashmir and
beyond? Before I discuss that, I
must point out that the statement
attributed to the Prophet
regarding the ghazwat ul-hind is
found in only one of the sihah
sitta, the six collections of Hadith
reports of the Sunni Muslims—
in the collection by al-Nasai.
This statement was narrated
by Abu Hurairah, a companion
of the Prophet. According to him,
the Prophet prophesied a battle
against India. If he (Abu
Hurairah) got the chance to
participate in this battle, Abu
Hurairah said, he would do so,
sacrificing his wealth and life. If
he died in this battle, he said, he
would be counted among the
exalted martyrs. According to
another narration, related by the
Prophet’s freed slave Thoban,
the Prophet once declared that
there were two groups among the
Muslims whom God had saved
from the fires of Hell. The first
would be a group that invaded
India. The other group would be
those Muslims who
accompanied Jesus (after he
returned to the world). A similar
narration is contained in the
collections of Hadith by Ahmad
ibn Hanbal, Baihaqi and Tabrani.
Because this hadith about
the ghazwat ul-hind mentions
India, and is marshalled by self-
styled Pakistan-based jihadists
active in Kashmir, it marks the
Kashmir conflict out as clearly
distinct from other conflicts
elsewhere in the world between
Muslims and others. These self-
styled jihadists regularly invoke
this hadith, trapping people in
their net by claiming that if they
were to die fighting the Indians
in Kashmir they would be saved
from hell and would earn a place
in heaven. This claim, false
though it is, is regularly and
constantly repeated, as is
evident from a host of Pakistani
websites and periodicals. And it
is on the basis of this reported
hadith of the Prophet that ultra-
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ISLAMIC VOICE, March 2009 17
Ummayad Caliphs to suit and
justify their own political
purposes and expansionist
deigns. On the other hand, if this
hadith report is indeed
genuine—which it might well
be—in my view, the battle
against India that it predicted
was fulfilled in the early Islamic
period itself, and is not
radical Islamists in Pakistan talk something that will happen in
about unleashing a so-called the future.
jihad, extending out of Kashmir This, in fact, is the opinion
and to consume the whole of of the majority of the ulema,
India. This is no longer limited qualified Islamic scholars. And
to just fiery rhetoric alone, but, this view accords with reason as
in fact, is also now accompanied well. It is quite likely that the
by deadly terror attacks in ghazwat ul-hind that this report
different parts of India, which predicted took the form of the
Pakistan-based radicals wrongly attack by an Arab Muslim force
style as a jihad or even as the on Thana and Bharuch, in
ghawzat ul-hind reportedly coastal western India, in the 15th
prophesied by the Prophet. year of the Islamic calendar in the
Some aspects of the report reign of the Caliph Umar. Equally
about the ghazwat ul-hind possibly, it could have been
deserve particular scrutiny. fulfilled in the form of the
Firstly, as mentioned earlier, this missionary efforts of some of the
report is mentioned only in the Prophet’s companions soon
collection of al-Nasai from among after, in the reign of the Caliphs
the six collections of Hadith Uthman and Ali, in Sindh and
which most Sunnis regard, to Gujarat. Some other ulema
varying degrees, as canonical. consider this hadith to have been
However, considering the merits fulfilled in the form of the attack
or rewards of the ghazwat ul-hind and occupation of Sindh by
that it talks about, it ought, one Arab Muslims led by
might think, to have been Muhammad bin Qasim in the 93rd
narrated by many more year of the Islamic calendar,
companions of the Prophet. But which then facilitated the spread
that, as it curiously happens, is of Islam in the country. This
not the case. might well be the case, for the
Secondly, and this follows hadith report about the ghazwat
from above, it is possible that this ul-hind contained in the Masnad
hadith report is not genuine and of Ahmad ibn Hanbal, a well-
that it might have been known collection of Hadith
manufactured in the period of the Cont. on page 19
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 Muslims & Media
“Muslim organisations have no planned
media policy…” Kashif ul Huda
Q: What made you set up
Twocircles.net? What was your source
of inspiration?
A: I come from a working class family
from Bihar. My father worked for one of
the TATA companies in Jamshedpur. He
was also involved in trade union activities,
starting soon after the communal
massacre in Jamshedpur in 1964. He was
a major source of inspiration for me. From
him I learned the need to work with the
community but also that the ‘Muslim-
only’ approach will not work, and that,
instead, one needs to work with fellow
Indian irrespective of faith.
I graduated with a degree in
Biochemistry and Cell Biology from the
University of California, San Diego. I have
been involved in pharmaceutical research
since then. It was after moving to the
United States in 1995 that I got introduced
to the Internet, and I was fascinated by
this new media. In 1997 I started a website
for Urdu poetry, which later blossomed
into Urdustan.com. This site continues to
be the oldest Urdu website on the
Internet.
After the genocidal attacks on
Muslims in Gujarat in 2002, I felt that there
was a desperate need to put all the
information about Indian Muslims in one
place. That led me to launch another
website, IndianMuslims.info. I soon
realized the need to bring Indian Muslim
stories on a daily basis, and I didn’t see
anyone else doing it. So, in 2006, with a
budget of $1200 that we estimated to be
enough for 6 months, we started the news
service. In 2007 the news division was
spun off under the name of
TwoCircles.net, which now brings out,
free of cost and freely accessible on the
Internet, daily news and features updates
on issues related to the Indian Muslims.
Q: Why the name Twocircles? Why
did you choose that name?
A: It is inspired by a quote from
Maulana Muhammad Ali Jauhar, the great
Indian Muslim freedom fighter. He once
famously declared, ‘I belong to two circles
of equal size, but which are not concentric.
One is India, and the other is the Muslim
world’.
Q: What do you feel have been the
achievements of Twocircles.net so far?
And what are the major challenges
before you?
A: Our little effort is much appreciated
by Indian Muslims because there was a
pressing need for this sort of work. Our
approach has been to take Indian Muslim-
focused stories but to treat the subject in
a very objective manner. Our approach in
covering Indian Muslims news and issues
has been positive as compared to the
popular traditional approach of many
34 year-old Kashif ul-Huda runs Twocircles.net, the
leading Indian Muslim news and features web site. In
this interview with Yoginder Sikand he talks about his
work and reflects on Indian Muslims and the media.
Muslims of mere BJP/RSS/ Israel bashing.
While the so-called ‘mainstream’ media
reports about Muslims only when
something bad happens—some Imrana
sort of issue, fatwas on controversial
topics or a terror attack—TwoCircles.net
has been able to cover stories of common
Muslims and their achievements and
problems. We are also trying to be
inclusive in our approach by covering
news from other marginalized sections
such as women and Dalits.
I have experience of creating websites
and writing for the Internet media for the
last 10 years, so that helped us in creating
a website that gives a unique, media-rich
experience over the Internet. Our stories
are enhanced by slideshows, audios and
videos to give a truly multi-media
experience to visitors of our site. This is,
in some sense, unique and very few other
Indian news website come close in that
regard. So I am happy not only about the
quality of our journalism but also about
the delivery of our content.
Our major difficulty is of generating
enough funds. Indian Muslims are a
community of at least 150 million and they
are spread all over India and so it is a
challenge to get stories from each state.
We don’t have enough people on the
ground to cover as widely as we would
like to. We are also not able to reach to
vast majority of Indian Muslims—only a
tiny fraction of them are connected to the
Internet. Further, we are aware that most
of our reports and stories relate to north
India, and that we need to give more
attention to other parts of the country.
We are trying to address this issue.
Recently, we appointed a reporter in
Mumbai for western India. In a few
months, we hope to hire someone in south
India to cover news from that region.
Q: What impact do you think
Twocircles.net has made in influencing
discourses on and debates about Indian
Muslims?
A: A regular reader of
Twocircles.net—whether Muslim or non-
Muslim—will certainly be more informed
about real Indian Muslim issues. He or
she can easily sense that Aligarh Muslim
University, Urdu, and Personal Laws are
not the main topics of concern for the
majority of Indian Muslims. He or she will
also learn that there is immense diversity
of language, culture, practices, and
opinions among Indian Muslims.
We receive several thousand visitors
on our site every day. There are a large
number of journalists and opinion makers
that watch us on a regular basis, so we
hope that by reaching out to them they
are able to see various sides and nuances
of stories related to Indian Muslims.
Q: What do you have to say about the
Indian Muslim media? Also, how do you
look at the ways in which the Indian so-
called ‘mainstream’ media depicts
Muslims?
A: I think the Urdu media in India has
improved a lot in the last few years.
However, the Indian Muslim media in
English still remains lamentably very
limited. It consists of just a very few
magazines which, while they were a good
idea ten or twenty years ago, have not
kept pace with the time. Almost none of
them do any field-based reporting, and
most of them are simply a collection of
opinion pieces. Furthermore, they simply
react to the agenda set by the so-called
‘mainstream’ media. More than lack of
ISLAMIC VOICE, March 2009 18
money and training, it is the lack of vision
that is hampering the growth of the Indian
Muslim media.
As far as the so-called ‘mainstream’
media is concerned, there are indeed
biases against Muslims and other
marginalized communities, but I believe it
has also to do with the nature of the
corporate media. They are set up to
maximize profits, so if they think a story is
interesting or sensational and will sell well,
they will broadcast or publish it without
thinking too much about consequences
or even checking facts. I don’t think they
are driven by hate against Muslims, but,
yes, these journalists need to be educated
about Islam and Muslims. Some of them
may personally be prejudiced against
Muslims under the influence of the
Hindutva-Sangh ideology, but I believe
that the majority of Indians are free of this
prejudice.
Q: What you feel about how Indian
Muslim organisations have sought to
relate to or use the media to get their
concerns and views across?
A: Most Indian Muslim organizations
still use fax and write their press releases
in Urdu. So, not surprisingly, their views
never even reach most media houses.
Some have set up what they call media
cells, but, basically, their only or major
function seems to be to disseminate
information about their organization’s
activities. They also keep an eye on what
media is reporting about Muslims and
Islam, but, sadly, do little at all to seek to
engage the media, whether by dialoguing
with media persons, writing letters or
organizing protests, if the need arises. So,
I would say, these Muslim organizations
have no well-planned media policy or
even a basic understanding of how the
modern media works.
I can’t see any planned efforts being
undertaken by Indian Muslim groups to
develop and promote media relations. For
that, they would first need to understand
how the media functions and what the
constraints and limitations it works under
are. Only after that can they can start
cultivating relationship with journalists.
They need to understand that journalists
are not going to be their enemy or friends
or whatever—they are just doing their job
and looking for stories. If you have
compelling and interesting stories they
would like to get an exclusive access to
them. Even a simple letter writing
campaign, if done in an organized and
consistent way, can yield surprising
results. Along with the national media, the
local and vernacular press should also be
part of any media policy of Muslim
organisations.
(Kashif can be reached at
kashif@urdustan.com) ■
 Book Review
Commingling of Two Oceans: Majma ul-Bahrain
Author’s name: Prince Muhammad Dara Shikoh
Publisher: Hope India Publications, Gurgaon, India
(info@hopeindiapublications.com)
Price: Rs. 250
REVIEWED BY YOGINDER SIKAND
S
ufism, or Islamic
mysticism, provides
rich resources for
developing theologies of inter-
faith dialogue and solidarity, an
urgent necessity in today’s
world where talk of a global
‘clash of civilisations’ threatens
to become a frightening reality.
In this regard, the works of
numerous Indian Sufis is
particularly significant because
they lived and wrote in a multi-
religious context, addressing
and attracting people of different
faiths—Muslims, Hindus and
others. Some of them developed
understandings of Islam and
other faiths that went beyond
narrowly constructed communal
boundaries, defying the empty
and soulless ritualism that
served to divide communities
from each other.
Of the various Indian Sufi
treatises of this sort, perhaps the
best-known work is the ‘Majma
al-Bahrain’, or ‘The Commingling
of the Two Oceans’, by
Muhammad Dara Shikoh, eldest
son of the great Mughal Emperor
of India, Shah Jahan, and heir
apparent to his throne. The ‘two
oceans’ referred to in the title of
Saving Islam from its Self-Styled Saviours
Cont. from page 17
narratives attributed to the
Prophet, mentions that the
Muslim army that would attack
India would be sent in the
direction of Sindh and Hind.
Thirdly, this hadith mentions
only a single or particular battle
(ghazwa), and not a series of
continuing battles, unlike what
the author of the article in the
‘Muhaddith’, referred to above,
echoing the arguments of
Pakistani self-styled jihadists,
claims.
Fourthly, one must raise the
very pertinent question of how
it is at possible that, in the face
of the numerous attacks on India
by Arab and other Muslims over
the last one thousand years, the
more than six hundred rule of
Muslim dynasties that
controlled most of India and the
rapid spread of Islam in the
country in the period when they
ruled, any scope could be left to
consider India a target of jihad
in the future. Furthermore, today
Mysticism is equality
the book denote Islamic Sufism,
on the one hand, and the
Vedantic thought as contained
in the Upanishadic tests of the
Hindu tradition. As the title
suggests, Dara sought to argue
that, essentially, the two were the
same thing, although bearing
different names. In this way, he
sought to craft an innovative
approach to inter-faith relations,
and one that can provide
interesting ideas for similar
efforts in our own time. The
English translation of this work
has long been out of print, and
Hope India Publications, an
upcoming publisher based in
Gurgaon, deserve our special
thanks for bringing it out, and
that, too, at a fairly affordable
price.
The Majma al-Bahrain is
best understood in the context
of Dara’s own life. Like any other
Mughal prince, Dara’s early
education was entrusted to
ulema of high calibre, who taught
him the holy Qur’an, Persian
poetry and Sufi treatises. In his
youth, Dara came into contact
with numerous Muslim and
Hindu mystics, some of whom
exercised a profound influence
on him. The most noted among
India and Pakistan have
diplomatic relations and are
bound by treaty relations.
Hence, the proxy war engaged in
by Kashmir by powerful forces
in Pakistan in the guise of a so-
called jihad is nothing but deceit,
which is a complete
contravention of, indeed a revolt
against, accepted Islamic
teachings.
Fifthly, it must be
remembered that it would have
been very easy for Muslim
conquerors of India in the past,
men like Mahmud of Ghazni,
Shihabuddin Ghori, Timur, Nadir
Shah and so on, to present the
hadith about the ghazwat ul-hind
and wield it as a weapon to
justify their attacks on the
country. The corrupt ulema
associated with their courts
could well have suggested this
to them had they wished.
However, no such mention is
made about this in history books.
In the eighteenth century, the
these was Miyan Mir, a Qadri
Sufi of Lahore whose disciple he
later became, and who is best
remembered for having laid the
foundation-stone of the Golden
Temple of the Sikhs at Amritsar. .
Dara’s close and friendly
relations with Muslim and Hindu
mystics led him to seek to explore
what both systems of mysticism
had in common. Accordingly, he
set about learning Sanskrit and,
with the help of the Pandits of
Benaras, made a Persian
translation of the Upanishads,
which was later followed by his
Persian renderings of the Gita
and the Yoga Vasishta.
Throughout this endeavour, his
well-known Islamic scholar Shah
Waliullah of Delhi invited the
Afghan warlord Ahmad Shah
Abdali to invade India and
dispel the Marathas, which he
accepted, but yet Shah
Waliullah, too, did not use this
hadith as a pretext for this.
how
It is also pertinent to examine
some well-known
contemporary Indian ulema look
at this hadith report. Maulana
Abdul Hamid Numani, a leading
figure of the Jamiat ul-Ulema-i
Hind, opines that this hadith was
Cont. on page 25
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ISLAMIC VOICE, March 2009 19
Dara wrote extensively on the
religious systems of the Hindus,
following in the tradition of
several Muslim mystics and
scholars before him. In
accordance with the teachings of
fundamental concern was the the holy Qur’an, Dara saw the
quest for the discovery of the possibility of some religious
Unity of God, or tauhid as it is figures of the Hindus having
known in Islam. actually been prophets of God,
Dara expresses this concern and of certain Hindu scriptures
in his Persian translation of the as having been originally been
Upanishads, the Sirr-i-Akbar divine revelations. Thus, for
(‘The Great Secret’) thus: instance, in the Sirr-i-Akbar he
And whereas I was claimed that a strong strain of
impressed with a longing to monotheism may be discerned in
behold the Gnostic doctrines of the Vedas and opines that the
every sect and to hear their lofty monotheistic philosophy of the
expressions of monotheism and Upanishads may be ‘in
had cast my eyes upon many conformity with the holy Qur’an
theological books and had been and a commentary thereon’.
a follower thereof for many years, The Majma-ul Bahrain is the
my passion for beholding the most well-known of Dara’s
Unity [of God], which is a several works on the religious
boundless ocean, increased sciences of the Hindus.
every moment Thereafter, I began Completed when he was forty-
to ponder as to why the two years old, this book is a
discussion of monotheism is so pioneering attempt to build on
conspicuous in India and why the similarities between Islam
the Indian mystics and and certain strands of Hindu
theologians of ancient India do monotheistic thought, and it is
not disavow the Unity of God, these two that the ‘two oceans’
nor do they find any fault with in the book’s name refers to. He
the Unitarians. describes this treatise as ‘a
Dara’s works are numerous, collection of the truth and
all in the Persian language, only wisdom of two Truth-knowing
some of which are readily groups’. It is, in terms of content,
available today. His writings fall rather technical, focusing on
into two broad categories. The Hindu terminology and their
first consists of books on Islamic equivalents in Islamic Sufism,
Sufism and Muslim saints, and showing the close similarities
the other on the religious beliefs between the two. The basic
of the Hindus. Dara’s writings on message that this book conveys
Sufism show him to have been a is summed up in Dara’s own
devout, practising Muslim, albeit words thus: ‘Mysticism is
opposed to the soulless ritualism equality’. And that claim remains
of many of his contemporary as meaningful today as when
‘ulema. Dara enunciated it. ■
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Life & Relationships ISLAMIC VOICE, March 2009 20

“DISCO VER YOURSELF”

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The workshop aims to achieve empowerment
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In the first day of the workshop your anger disappears and you enter into a state
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Third day you witness a whole new world around you by demolitioning (fana)
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Life & Relationships ISLAMIC VOICE, March 2009 21
 Qur’an Speaks to You ISLAMIC VOICE, March 2009 22

All are equal before Allah’s Law

COMMENTARY BY SAYYID QUTB. In the Name of Allah, the Beneficent, the Merciful to be the law of all mankind, till the
TRANSLATED BY ADIL SALAHI “Indeed, We did reveal the Torah, containing guidance and light. By it did the end of time. It is true that these
prophets, who had surrendered themselves to Allah, judge among the Jews, and so provisions may not be
Every religion revealed by
implemented except in the land of
Allah comprises three essential did the divines and the rabbis; they gave judgment in accordance with what had Islam, but this is only for practical
aspects: a faith which settles been entrusted to their care of Allah’s scriptures and to which they themselves reasons. Islamic authority cannot
deep into the mind, a set of
were witnesses. No, have no fear of men but fear Me; and do not barter away My implement these provisions
worship rituals and a law to
revelations for a paltry price. Those who do not judge in accordance with what beyond the borders of the land of
regulate human life. The
Allah has revealed are indeed disbelievers. In it (i.e. the Torah), We decreed for Islam. Whenever and wherever
implementation of Allah’s law will
Muslim rulers can implement these
always be met by opposition from them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth laws, they are required to do so.
people in authority, those who for a tooth, and a (similar) retribution for wounds. But for [those who do not act] in Since Islamic law is a code for all
pursue their own interest or their
accordance with what Allah has revealed are indeed wrongdoers.” mankind in all generations, one
vain desires and the deluded
(The Repast, “Al-Maidah”: 5: 44-45) provision has been added to them
masses who may find the
under Islam. This is the one to
implementation of Allah’s law a
which reference is made in the
heavy burden. Allah addresses
following Qur’anic statement:
His servants to whose care He
“But for him who forgoes it out of
entrusts the implementation of His
charity it will atone for some of his
law not to fear any human beings
sins.” This was not included in the
or their resistance, they should fear
law of the Torah. Retaliation was
Allah alone. Allah also knows that
inevitable. No one could waive it
some of those who are charged
or forgo it. Hence no atonement
with the safekeeping and
of sins could be achieved through
implementation of Allah’s law may
such a charitable gesture.
find worldly temptations too
A word on the concept of
strong to resist. As they realize that
retaliation in punishment for
people with power or money and
injuries that may not go amiss. The
those who seek all types of
basic principle which is
pleasure oppose Allah’s
established through this concept
legislation, they may flatter them
is that of equality of human beings
in order to gain something of the
and equality before the law. No law
riches and pleasures of this world.
other than that of Allah
Professional clerics in all
acknowledges such an equality
generations have yielded to such
so as to make the punishment
temptation as did some Jewish
equal to the crime and to remove
rabbis. Allah addresses all those
all considerations of class,
saying to them: “Do not barter
position, lineage and race. It is a
away My revelations for a paltry
principle, which is amplified by
price.” This is the price they get in this statement makes it absolutely qualities of Godhood. If that is not Allah had revealed so that on its its comprehensive application:
return for their silence or for their unrestricted to time or place. The disbelief, I wonder what is. For basis, prophets, divines and rabbis “A life for a life, an eye for an
distortion of Allah’s revelations or ruling is definitive and applicable what use is a verbal claim of being judge among the Jews: “In it We eye, a nose for a nose, and ear
for issuing doubtful rulings. to everyone who does not judge a believer or submitting to Allah, decreed for them a life for a life, an for an ear, a tooth for a tooth,
Indeed, every price offered is according to Allah’s revelation, when action denies such a claim? eye for an eye, a nose for a nose, and a (similar) retribution for
paltry, even if it includes all that is regardless of where and in what Any argument about this an ear for an ear, a tooth for a tooth, wounds.” No distinction
in this world. How could it be period he lives. The reason is the definitive, decisive and general and a (similar) retribution for between rulers and ruled, or
described otherwise, when it is no one we have already explained. A ruling is not more than an attempt wounds.” These provisions between one class and another.
more than a position, a salary, a person whose judgment is at to avoid facing the reality. To try outlined in the Torah have been All are equal before Allah’s law,
title and a petty interest for which variance with Allah’s revelation to give this ruling a different retained in Islamic law as an since they all descend from one
faith is bartered away and hell denies the Godhood of Allah. A interpretation is simply an attempt integral part of it, since it is meant
purchased? Nothing is more Cont. on page 26
basic quality of Godhood is the to lift words out of their context.
wicked than treachery by a person authority to legislate. Whoever Such arguments change nothing
who is in a position of trust and observes something other than of Allah’s clear and definitive
nothing is more vile than the Allah’s revelation in his judgment judgment. Having explained this
distortion of facts by a witness. does not only reject a particular basic rule in all divine faiths, the
Those who are given the title, aspect of Allah’s Godhood but surah gives some examples of the
“religious men” do commit such also claims for himself certain law contained in the Torah which
treachery and distortion. They
remain idle when they are called
upon to work for the
implementation of Allah’s
revelation and they lift words out
of context in order to please those
in power at the expense of Allah’s
revelation. In a most decisive,
definitive and general statement,
Allah tells us: “Those who do not
judge in accordance with what
Allah has revealed are indeed 18/6, Cunningham Road, Bangalore- 560 052,
Ph.: 91-80-22257230 (6 Lines) Fax: 91-80-22202700.
disbelievers.” The generality of
Hadith
COMMENTARY BY ADIL SALAHI
T
he Arabic term
sadaqah (optional
charity) is one of a
few to which Islam gives a very
broad meaning. It is often used
interchangeably with zakah
(obligatory alms). Indeed, it is
the term used to refer to zakah
in the Qur’anic verse that
enumerates the classes of
beneficiaries of zakah. But it is
more general than zakah,
because the latter denotes
only that part of charitable
donations that Muslims must
pay as a duty. If they refrain
from paying it, they incur a
grave sin. Indeed, Abu Bakr,
the first ruler of the Islamic
state after the Prophet and the
closest to the Prophet of all his
Companions, went to war
against Arab Bedouin tribes
who declared that they would
no longer pay zakah. He
considered that a rebellion
against Islam and the Muslim
state. He stated
unequivocally, “By Allah, I am
going to fight those who
differentiate between prayer
and zakah.”
Sadaqah, on the other
hand, refers to all charitable
donations, whether obligatory
or voluntary. It is, however,
more frequently used to refer
to charitable donations that
are given voluntarily. The
meaning that immediately
springs to mind when the term
sadaqah is used is financial
help given to a poor person,
without any obligation on the
part of the giver or any
conditions imposed on the
receiver. Anyone who is
familiar with Islamic
philosophy can easily
appreciate the great value
attached to sadaqah. This is
further emphasized by the fact
that Islam does not confine it
to financial help. Kindly
actions and good turns done
by one person to another are
considered in the same light.
The term has acquired great
significance and it has come
to be used in ordinary speech
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A
bu Hurairah quoted the Prophet (peace be upon him) as saying: A
charity is due for every joint in each person on everyday the sun
comes up: to act justly between two people is a charity; to help a
man with his mount, lifting him onto it or hoisting up his belongings onto it, is
a charity; a good word is a charity; and removing a harmful thing from the
road is a charity.
No End to Charitable Deeds
by all people, whether educated
or not, to refer to any good and
kindly work. In hadiths, it is
often mentioned in this light,
especially with repeated
encouragement by the Prophet
to his followers to do what is
good and helpful to others. But
the Prophet did not confine his
teachings to the encouragement
to be good to others, but further
stated that a good deed benefits
those who do it. By doing it, they
do themselves a good turn. It is
their duty to give and the benefit
is theirs for having done it.
In this light, we may consider
the following hadith that is
reported by Ibn ‘Abbas, the
(Al-Bukhari and Muslim)
Prophet’s cousin: “Every kindly
word is sadaqah; help rendered
by a man to his brother is
sadaqah; a drink of water given
to someone is sadaqah; and the
removal of harmful objects from
the road is sadaqah” (Al-Bukhari
in Al-Adab Al-Mufrad, Ibn
Hibban, and authenticated by Al-
Albani).
The examples the Prophet
gave in this hadith of charitable
work refer to physical actions
rather than financial help. He first
spoke of a kindly word. This is
something strongly encouraged
by Islam. What people say
affects their relations and affects
their standing in society. When
people learn to use good words
all the time and to refrain from
using bad ones, they are loved
by their companions and by all
those who come in contact with
them. The Prophet did not
specify any sort of help that
qualifies as charity, or sadaqah.
Therefore, every type of help,
whatever it may be, if given
voluntarily and freely, is an act
of charity. The recipients may not
be in need of that sort of charity
ISLAMIC VOICE, March 2009
or help. They may be able to get
and pay for any help they need,
but when you come forward to
help them, you earn the reward
of having been charitable.
A drink of water is considered
by the Prophet a charity. This is
highly significant because,
according to Islam, water is one
of the things to which all people
have a share. Indeed, they can
claim their share at any time. If
you are asked for some water,
you have to give it because it
cannot be your exclusive
property. Nevertheless, when
you see thirsty people and give
them a drink, that is charity. The
last example tells us something
about the sort of social
cooperation Islam promotes.
When you see a harmful object
on the road and you remove it,
you are charitable. That harmful
object may be no more than a
banana peel thrown on the road
by a careless person. It can be
harmful because it may cause a
pedestrian to slip. If you take it
away so that it can cause no
harm, you are charitable. It
counts as a charity although the
23
act is not aimed at a particular
person.
There are further examples of
such charitable actions. The
same hadith is rendered in a
different and more authentic
version, reported by Abu
Hurairah who quotes the
Prophet as saying: A charity is
due for every joint in each
person on every day the sun
comes up: to act justly between
two people is a charity; to help a
man with his mount, lifting him
onto it or hoisting up his
belongings onto, it is a charity;
a good word is a charity; and
removing a harmful thing from
the road is a charity. (Al-Bukhari
and Muslim)
I have often said that the
order in which examples are
given in a hadith or in the Qur’an
is significant. Keeping that in
mind, the importance of
maintaining justice between
people becomes readily
apparent. Muslims are supposed
to be just all the time; that is their
duty. By its fulfillment, they earn
the reward of doing something
for charity. If they have to
struggle in order to maintain
justice, then that charity
becomes great. Their reward for
it is proportionately greater. In
the second example, the Prophet
specifies one form of help. It is
of the type that people may turn
away from because they may
appear to be serving another
person. But the Prophet makes it
clear that carrying someone
else’s belongings and putting
them on his mount is an act of
charity. By citing this example,
the Prophet implies that one must
never hesitate to render help to
his fellow Muslims regardless of
the situation or how he may
appear to others when he
renders such help. Again, a
kindly word is mentioned in this
version of the hadith as an act of
charity. What is then added is
attending congregational
prayers in the mosque. Every
step counts as an act of charity.
In another version of this
hadith, the Prophet is quoted to
have mentioned a different
example of actions that count as
charity: “To smile at your brother
is a charity.” It is needless to say
that a friendly smile works
wonders in maintaining and
strengthening good relations
within the community. When you
meet your brother with a cheerful
face, you promote love,
compassion, and kindness within
your community. These are
values which Islam always
encourages. ■
 Our Dialogue - By Adil Salahi
Talking about Taqleed
Q: Is taqleed a valid practice? Does it mean that we can accept
any ruling without question?
A: Linguistically speaking, taqleed means “imitation, or following
a particular practice”. In another sense, the word means “tradition”.
We can see how the word came to acquire both senses, because a
tradition means the following of a practice that has been approved
as standard by a certain community. In Islamic law, or Fiqh, the word
means adopting or following a particular view that is acceptable
in a school of thought different from one’s own. Let us take a
simple and clear example. According to the Shafie school of
thought, any skin-to-skin contact between a man and a woman
who can be married, or are married, invalidates ablution. The Hanafi
school does not consider such contact to affect the validity of
ablution. If a follower of the Shafie school shakes hands with a
woman or hands something to his wife, touching her hand, he is
required by his scholars to have a fresh ablution before he can
pray. If on a certain occasion he finds this difficult, he may think
of adopting the Hanafi view on that particular occasion. Can he
do that? If he does, is his prayer without a fresh ablution valid?
According to the Shafie school of thought, it is not, but according
to the Hanafis, it is. Where does this leave him? Before answering
this question, I would like to remind my readers that Imam Abu
Haneefah, the first of the founders of the four schools of thought,
did not sit to teach or issue any ruling until year 120 H, when he
reached 40 years of age. This means that for 110 years after the
Prophet’s death, none of the four Imams had uttered a single
ruling. Indeed two of them had not been born yet. So, what was
the status of Muslims who lived during this period lasting more
than a century? I am simply asking this question to make it clear
that following a particular school of thought is not essential. I
have often stated that in practice very few people adhere to a
single school of thought. A scholar who is well-versed in Islamic
Fiqh will choose from each school the view he is most comfortable
with, according to the evidence cited in support of that view. A
layman follows a particular school only in the basics which we
all learn in childhood. These apply only to daily acts of worship.
On major matters, we refer the question to a scholar who does
not need to know the school of thought the questioner belongs
to. He should give him the answer that is easiest and supported
by stronger and better evidence. Only a scholar who studied a
school of thought in depth and decided to follow it diligently
does so. Otherwise, we all follow what we learn from scholars
who are required to give us the most suitable ruling in any
question we put to them. Where does this leave us. It simply
tells us that none of us practically follows a single school of
thought. We all take some views from here and there, as suits us and
as scholars tell us to do.■
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ISLAMIC VOICE, March 2009 24
Insurance and its various forms
Q: Could you please explain whether insurance is permissible or not. Various areas of modern life
require insurance, particularly in areas where the law of the land makes it obligatory to have some
forms of insurance, as in the case of driving a motorcar.
A: Some scholars take a negative view of is basically a form of such cooperation, but it involves
insurance, stating that it is contrary to Islamic law. companies that make profit out of it. Other scholars
They base their verdict on the fact that when you look differently at insurance and give a verdict of
buy an insurance policy, you do not know what permissibility on almost all aspects of insurance,
exactly you are getting in return for your money. except where it involves usury. One of the leading
There is no doubt that a transaction in which the authorities on Islamic law in the twentieth century,
buyer is not clear about the merchandise he is buying Mustafa Al-Zarqa, wrote a book on insurance, looking
is not acceptable in Islam, except in cases where such at all its aspects. When he tackled the question of
ambiguity is too small or unavoidable. Thus, if ambiguity, he said that it is both too small and
someone says to you: will you buy this brief case unavoidable. As such, it is overlooked. Many scholars
with all its contents for 100 riyals, and you give him now support his views, saying that insurance is
the money and take the brief case, the deal is permissible, or halal. The point these scholars make
forbidden in Islamic law. The reason for its prohibition is that when you take out an insurance policy, you
is that you do not know the contents. They may be are buying a very real product, which is peace of
good books worth much more than what you are mind. It is very important for going about life without
paying, or they may be blank notepads, or even a worries about your commercial deals, illness, or being
couple of old pencils that are worth next to nothing. involved in a car accident. Should you meet such an
However, in cases where the ambiguity is adversity, you know that the insurance company will
unavoidable, it is overlooked and the deal is be paying out to reduce your burden, or compensate
acceptable. A good example is a deal where a person your loss in part or in full, according to the terms of
buys the produce of a tree. Normally, such a buyer your policy. This view is gaining ground, with more
has a good eye for what he is buying. He is and more scholars supporting it. According to this
experienced in estimating such produce and he looks view, all insurance is permissible, except where the
at the tree carefully before making an offer or accepting policy in question involves usury. In evaluating
an asking price. Scholars who give a verdict of this view, the late Sheikh Ali Al-Tantawi said: “This
prohibition on insurance say that only when view is more accurate and better supported with
insurance is a form of cooperation to mitigate sound evidence.” You cannot have a better
adversity, it is permissible. Yet essentially insurance judgment than this. ■
The Qur’an in translation
Q: I read in your column that the reward for reading the Qur’an only applies to reading it in
Arabic. Could you please explain your answer, and whether it means that we should not read the Qur’an
in translation.
A: Reading the Qur’an earns a generous reward mistakes. Besides, no writer can maintain the same
from God, because the Qur’an is His own word degree of excellence throughout his writing career.
which admits no distortion, editing, change or Every sentence and verse of the Qur’an is of
modification. Therefore, reading it is an act of superior literary merit. How can a human being
worship. Although each one of His words carries a achieve a similar excellence? When we speak of
meaning, putting the meaning in a different the act of worship which is reading the Qur’an, we
language is not the same. Anyone who fluently are referring to reading God’s word, as He revealed
speaks more than one language is aware that it to His messenger, Prophet Muhammad . This
words from two languages expressing the same means the Arabic text, not its translation. The
action are not identical in sense and connotations. Prophet says that for each letter of the Qur’an we
Therefore, when we read something in translation, read, we are credited with the reward of a good deed.
we cannot say that it is identical to the original. This cannot apply to a translation. What this means
The maximum that can be said for it is that it is an is that if you want to read the Qur’an as an act of
approximation of the original. worship, you have to read it in Arabic. Even if you
Because of the special style of the Qur’an, do not understand it, or you pronounce the words
which is unlike any human form of literary with a heavy accent, you will still be rewarded for
expression, an accurate translation cannot be your reading. Reading a translation of the Qur’an
given. It is for this reason that competent in order to understand its meaning and know what
translators have attempted to produce different God requires of us is a worthy act and will, God
versions of translating God’s book. None of these willing, be rewarded. The reward is commensurate
translations can be considered a mirror image of with the effort, time and money a person puts into
the Arabic text revealed by God to Prophet such a learning exercise. Yet it is not the same as
Muhammad (Pbuh). At times translators make reading the Qur’an in its original form. ■
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Women in Islam ISLAMIC VOICE, March 2009 25
BY ASGHAR ALI ENGINEER of wives one has before performing another nikah, and
never ask as to why a man wants to take another wife.

M
any of our ulema and theologians usually
claim that Islam has given the highest
position to women, but having said so they
still treat women just as man’s property.
By doing so they go against all Quranic positions on
women and apply all their medieval values and juristic
formulations to degrade women and make Islam a
laughing stock. A recent case in point is the treatment
being meted out to women by the Taliban in Swat. There
is concrete evidence for what I am saying.
I have long been fighting for women’s rights as given
to them by the Quran, and have succeeded in convincing
many Muslim women who thought that Islam was a source
of oppression for them and hence their salvation lay only
in secular laws. By quoting extensively from the Quran,
I convinced them that Islam gives them an equal status
with men. But some ulema keep negating all this by
issuing fatwas to the contrary.
Recently I came across two fatwas from the Darul
Uloom Deoband, which is among the most respectable
Islamic institutions and can even rival Al Azhar. One of
their fatwas says that if a man takes a second wife and
his first wife resents her husband’s decision and is not
happy with the new wife, the second marriage stays valid.
Thus, a man can take a second wife. Period.
Another fatwa is about divorce. It says if a man types
an SMS to his wife with the intention of divorcing her,
but does not send the SMS for some reason even then
divorce will take place simply because he typed the SMS
with the intention of divorcing her. I really find this
shocking beyond belief. Does it not amount to treating a
woman as man’s property? I read one article by a
respected scholar that when man unjustly divorces his
wife Allah’s wrath descends on him and heavens above
him begin to shake, Even then these ulema do not hesitate
from issuing such fatwas. Which position is right? Why
such glaring contradictions in the approach of our ulema?
Can the two positions ever be reconciled? Our jurists
and religious leaders need to answer these questions.
The Quran never treats polygamy as a license for
men to marry up to four wives, as many of the ulema will
have you believe. There are strictest possible conditions
and two verses on polygamy, 4:3 and 4:129, when read
together, clearly imply that one should not take a second
Women,
Ulema and
Fatwas
The traditional ulema, while
performing another nikah, never
ask why one wants to take
another wife.
wife as and when one likes. It should be only in the
rarest of rare cases and that too under strict conditions.
Justice is a must. And, then, how can a marriage without
the consent of the first spouse be valid if justice is to be
done? Pakistan’s law requiring the wife’s permission for
a second marriage is fully justified.
The traditional ulema only inquire about the number
The Quran on the other hand requires a thorough inquiry
as to why one may be taking another wife to avoid
injustice being done to the existing wife. It should never
be permitted if no need to take a second wife is
established. According to a proper reading of both the
verses of the Quran on polygamy, it is as good as banned.
For divorce, too, the Quran first of all requires an
attempt at reconciliation between husband and wife.
Along with the husband, the wife has also been given
the right to appoint her own arbitrator and the two
arbitrators together can decide after hearing both the
parties whether divorce should take place or not. In most
cases reconciliation can be effected. I think it is the most
modern concept which all secular courts also resort to.
Quranic formulations are quite compatible with the
modern-day approach to marital disputes.
But many of our ulema give more importance to a
medieval interpretation by jurists over such formulations.
It is important to note that the Quran, except in two
verses, does not even use the words ‘husband’ and
‘wife’. Instead, it uses words like zawjain (couple),
indicating a complete equality between the two. The
words ‘husband’ and ‘wife’ imply that the husband has
an authority over the wife and hence the Quran desists
from using such terms.
What is the way out? I think it is very important that
those who are leading women’s movements should
thoroughly acquaint themselves with the Quranic
formulations and also obtain knowledge of factors like
culture, feudal values, patriarchal social structure, etc.,
which contributed to the early formulations of the Sharia
positions. The Quran is the word of Allah and binding
on all. In the Sharia, on the other hand, there are many
differences among scholars, and that is why so many
schools of law exist among Muslims.
I hope Muslim women will take the initiative and learn
the Quran thoroughly well along with hadith literature,
adopting an analytical approach towards the
genuineness of the traditions and bringing about a
change in Muslim women’s position. There seems to be
no other way out. ¦
(The writer heads the Centre for Study of Society
and Secularism, Mumbai). ■

Saving Islam from its Self-Styled Saviours

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 Soul Talk ISLAMIC VOICE, March 2009 26

Nafs-e-Ammara or Carnal Soul of Man

The carnal soul is required to be bridled to enable man to live in peace and happiness.
BY DR. S. L. PEERAN dangerous elements are recognized as deleterious to ‘Nafs e ammara’ to higher levels of annihilated the soul becomes a
the healthy growth of human child be it illness or any consciousness, so that it is god imposed soul or ‘Nafs e

T
he lower self or carnal soul akin to baser
other such harmful feelings or elements in him. The brought within the bounds of mutmaenna’. It is at this stage that
feelings in man, teaches man to commit
need for constant protection for a child from parents Allah (Hoodadullah). The ‘Nafs e higher intelligence assumes
folly and to repent in leisure. The holy
is through the feelings of love and attachment. There ammara’ or carnal soul is required importance for Allah’s realization.
Quran refers to this lower self or ego as “Nafs e to be bridled to enable man to live
is reciprocation and this grows constantly over the “As for such men as entertained
ammara” in the following way: in peace and happiness and to be the fear of standing before their
Verse 53 Sura Yusuf: “I do not exculpate myself. periods of growth and development. Any disruption
or deprivation of love and attachment would be a a good citizen. For achieving Lord and controlled their soul from
Lo! The Nafs e ammara (carnal, human) soul enjoins goodness, for acquiring moral low desires, their abode will be
(teaches) unto evil. Save that whereon my Lord hath cause for depression or ill feelings with many side
effects. The negative feelings arising due to lack of fear, for good behavior and for self paradise.” “Have you seen one
mercy. Lo! My Lord is Forgiving, Merciful” realization; ‘Nafs e ammara’ is who takes his passions as his
Verse 26 Sura 38: “Do not follow your low desires love and affection are all associated with ‘Nafs e
ammara’ or the lower self of man. A weaning from required to be kept under constant deity? They are like beasts.” “He
because they will lead you astray from the path of watch and control. Such a ‘Nafs e who purifies the soul is
Allah.” frustration, greed, sloth and slumber, anger and
jealousy caused due to non-gratification of senses ammara’ which is subjected to the successful, and he who ruins it, is
As we are born, our senses and gratification of laws and commands of Allah is ruined.”
pleasures are linked to our food requirements and or otherwise are fundamental to the healthy growth
of an individual. This is where the culture, education referred to as ‘Nafs e lawamma’ or [The writer is editor of ‘Sufi
the pleasures derived there from. When these desires ‘moral self’. All good feelings, World’. He can be reached at
and requirements of a child’s daily needs are not and light acquired through several ages of learning
process helps in the normal healthy growth of an compassion and mercy are internationalsuficentre@gmail.com.
fulfilled then the child cries and weeps and calls for associated with ‘Nafs e lawamma’. Please visit http://www.
its gratification. Thus the first basic instinct is in individual.
The ‘Nafs e ammara’ or lower self remains raw in When the ‘Nafs e ammara’ is totally internationsuficentre.org). ■
appeasing the hunger. The second most important
requirement of a growing child is the protection and the early stages of growth and development of inner
safety from all fears and dangers. The parents provide personality of man. Childish pranks, tantrums,
this security by securing warmth, comfort and adamancy, stubbornness, laziness, petty jealousies, All are equal before Allah’s Law
protection from all harms, ill effects and injuries. These quarrels, lack of understanding are all part of the ‘Nafs Cont. from page 22
two needs of human beings, in as much as, e Ammara’. There will hardly be any understanding
single soul created by Allah. This great principle established by Allah’s
requirements of food, shelter and seeking protection or good feelings, higher knowledge or realization of
law is the true and complete declaration of the birth of man when all
from every harm and fear are basic for the growth of higher consciousness or presence of Almighty Allah.
human beings are considered equal, subject to the same law which rules
a child till the child grows into a full human being. ‘Nafs e ammara’ is the rudimentary stage of inner self
or ego or carnal soul. It keeps demanding for on the basis of absolute equality. It is the first declaration of its kind.
During this period of growth are associated several Human laws have lagged behind for tens of centuries before they began
feelings which are inherent in the human being; like satisfaction of its low desires, passions and for its
constant gratification. Thus it is selfish and self to aspire to rise to its level, but even then, their aspirations remained
anger, jealousy, greed, likes, dislikes, hatred and both partial and theoretical. As for practical application, they continued
laziness. While protecting one self, the harmful centered. In ‘Nafs e ammara’ the intelligence is at its
lowest ebb and has no part to play. Therefore there is to lag behind. The Jews, in whose scriptures, the Torah, this great
elements or those which portents to be of danger are principle was established, deviated from it in their relations with other
required to be subdued constantly. That is how the the need of canon law, the Shariat, to regulate the
people. They used to say: “We are subject to no restrictions in relations
with the Gentiles.” They also deviated from it in their own internal
Salath Timings for Bangalore relations, as we have already explained when two Jewish tribes in
Month End Sun Mid-day Asar Asar Sun Madinah, Quraithah and An-Nadheer established a system of blood
Isha
Date Sahri Rise Shafi Hanafi Set money which gave the victorious twice as much as it gave the defeated.
Mar. 01 5:24 6:36 12:32 3:53 4:50 6:28 7:39 Prophet Muhammad (peace be upon him) brought them back to the
03 5:23 6:35 12:32 3:53 4:50 6:29 7:40
05 5:22 6:34 12:32 3:52 4:50 6:29 7:40 implementation of Allah’s law based on equality. He put them all on the
07 5:21 6:32 12:31 3:51 4:50 6:29 7:40 same level. Apart from its being a declaration of the birth of man, retaliation
09 5:20 6:31 12:31 3:51 4:49 6:29 7:40
11 5:19 6:30 12:30 3:50 4:49 6:30 7:40 on the basis of equality is a most effective deterrent which makes anyone
13 5:18 6:29 12:30 3:49 4:49 6:30 7:41 who contemplates killing another or causing him bodily harm think twice
15 5:16 6:27 12:29 3:48 4:49 6:30 7:41
17 5:15 6:26 12:28 3:47 4:48 6:30 7:41
before putting his thoughts into action. He knows that regardless of his
19 5:14 6:24 12:28 3:46 4:48 6:30 7:41 position, family connections, class or race, he will be executed for killing
21 5:12 6:24 12:27 3:45 4:48 6:30 7:41
23 5:11 6:22 12:27 3:44 4:47 6:30 7:41
and he will suffer the same bodily harm as he causes. If he cuts off the
25 5:10 6:21 12:26 3:43 4:47 6:31 7:42 hand or the leg of another person, he will have his own hand or leg cut
27 5:08 6:19 12:25 3:42 4:46 6:31 7:42 off; and if he destroys an eye, an ear, a nose or a tooth, a similar organ of
29 5:07 6:18 12:25 3:41 4:46 6:31 7:42
31 5:07 6:17 12:24 3:40 4:45 6:31 7:42 his will be destroyed. But he may not hesitate that long when he realizes
!
The Latitude of Bangalore is 13o North and the Longitude is 77o 36' East. that all that could happen to him is a period of imprisonment, long as it
Late Dr. Syed Abdul Zahir M.S., Astronomer may be. His own physical agony or handicap is so different from putting
up with a period of punishment. Moreover, retaliation on the basis of
HIJRI CALENDAR equality is the sort of punishment which appeals to human nature. It
MARCH 2009 quenches the desire for revenge which may be fueled by blind fury and
Rabi ul Awwal / Rabi us Sani 1430 it pacifies hearts and heals wounds. Some people may accept blood
money while others insist on retaliation. Under Islam, divine legislation
SUN MON TUE WED THU FRI SAT takes full account of human nature, as it has been done in the Torah.
Rabi Ul Awwal
Having ensured the satisfactory punishment of retaliation, Islam appeals
1March 2 4 3 5 4 6 5 7 6 8 7 9 to the benevolent element in human nature to encourage charitable
3 forbearance: “But for him who forgoes it out of charity, it will atone for
8 10 9 11 10 12 11 13 12 14 13 15 14 16 some of his sins.” It is up to the next of kin of a person who has been
killed or to the injured person himself in all cases of wounds and injuries
15 17 16 18 17 19 18 20 19 21 20 22 21 23 to be charitable and to forgo retaliation. It is up to either person, out of
his own free choice, to forgo his right to retaliation and to accept blood
money in place of it, or to forgo both. If he does, Allah will forgive him
22 24 23 25 24 26 25 27 26 28 27 29 28 30 some or all of his sins. It should be added, however, that even if such a
March Rabi us Sani
person forgoes retaliation for blood money, the Muslim ruler may
1
29 Rabi us Sani 30 2 31 3 enforce a lesser punishment, as he deems fit, on the killer. ■
Miscellany
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